Srimad Bhagavad-Gita : a part epic Mahabharatham .
Spread in 18 chapters and 700 slokams and situated in Bhishma-Parvam of Mahabhagavatham, chapters 25 to 42.
The whole Gita is a conversation between Arjuna and Lord Krishna on various subjects, clearing all doubts.
We are all Arjunas and Lord is here as our Guru,
We must study this "Tattva-Sastram"and follow in our daily life.
We must realise Lord within us and not in temples only.

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In this chapter the Lord explains that the process of the eightfold yoga system is a means to control the mind and the senses. However, this is very difficult for people in general to perform, especially in the age of Kali.

Although the eightfold yoga system is recommended in this chapter, the Lord emphasizes that the process of karma-yoga, or acting in Lord's consciousness, is better.

Everyone acts in this world to maintain his family and their paraphernalia, but no one is working without some self-interest, some personal gratification, be it concentrated or extended.

The criterion of perfection is to act in Lord's consciousness, and not with a view to enjoying the fruits of work.

To act in consciousness is the duty of every living entity because all are constitutionally parts and parcels of the Supreme.

Slokam-29. ( The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.)

Bhoktaram yajnatapasam sarvalokamahesvaram,

suhrdam sarvabhutanam jnatva mam santimrcchati.

yajnatapasam bhoktaram = being beneficiary of sacrifices, penances and austerities;

sarvalokamahesvaram = Supreme Lord of all worlds;

sarvabhutanam suhrdam = friendly with all living entities;

mam jnatva = thus knowing me;

santim rcchati = yogi attains peace.

Now the question may arise as to how one may achieve moksham or liberation from material existence by merely controlling the mind and senses in this way?

Lord Krishna spoke this verse to confirm that moksa is attained by knowledge and not merely by control of the mind and senses.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. ( Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)

Slokam-26. ( Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future. )

Kamakrodhaviyuktanam yatinam yatacetasam,

abhito brahmanirvanam vartate viditatmanam.

Kama-krodha-viyuktanam = those who do not have desire and anger;

yatacetasam = and who have full control over the mind;

viditatmanam yatinam = self-realized saintly persons;

abhitah = around everywhere;

brahmanirvanam vartate = brahmanandam ( moksham ) ever present.

To those aspirants free from kama or lust and krodha or anger who are yatinam or renounced sannyasis who are celibate brahmins devoting themselves exclusively to the service of the Supreme Lord Krishna and His authorised incarnations.

Slokam -25. ( One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme. )

Labhante brahmanirvanam rshayah kshinakalmashah,

chinnadvaidha yatatmanah sarvabhutahite ratah.

kshinakalmashah = who are devoid of all sins;

chinnadvaidha = torn off duality( one who have cleared the doubt of duality );

yatatmanah = engaged in self-realization ( one who is turned to atma-samyamanam );

sarvabhutahite ratah = engaged in welfare work in all living entities;

rshayah = Rishi-s ( Jnani-s with all above qualities);

brahmanirvanam labhante = attain brahmanandam ( Moksham/Liberation ).

Once a person sins have been eradicated then these are the things which transpire. As …

Slokam-24. ( One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme. )

After expounding that desire and sense gratification are the sources of misery and suffering, Lord Krishna establishes that steadfast devotion to the eternal atma or soul is the source of eternal bliss. One m…

Slokam-22. ( An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them. )

Ye hi samsparsaja bhoga duhkhayonaya eva te,

adyantavantah kaunteya na teshu ramate budhah.

samsparsaja bhoga ye = by contact with the material senses those enjoyment;

Slokam-21. ( Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme. )

Slokam-20. ( A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.)

Na prahrshyet priyam prapya nodvijet prapya capriyam,

sthirabuddhirasammudho brahmavid brahmani sthitah.

sthirabuddhih asammudhah = permanent intelligent, and unbewildered;

brahmani sthitah = situated in the Transcendence;

brahmavit = one who knows the Supreme perfectly;

priyam prapya = in the gain of pleasant thing;

na prahrshyet = never rejoices;

apriyam prapya = in obtaining unpleasant;

na udvijet ca = also, does not agitated.

In the remaining slokams of chapter five Lord Krishna explains renunciation, equanimity of actions and wisdom all together.

Slokam-19. ( Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahmam, and thus they are already situated in Brahmam. )

Ihaiva tairjitah sargo yesham samye sthitam manah,

nirdosham hi samam brahma tasmad brahmani te sthitah.

yesham manah = of those mind;

samye sthitam = so situated in the balanced state ( in equanimity );

taih iha eva = certainly in this life ( birth ) by them;

sargo jitah = birth and death ( samsaram is ) conquered;

brahma nirdosham = the Supreme ( is ) flawless;

samam hi = and also in equanimity;

tasmat te = therefore, they ( jnani-s );

brahmani sthitah = situated in the Supreme.

An argument may come that one who views equally things that are unequal do what is forbidden in the Vedic scriptures; so how can they be known as wise. Gautama has sai…

samadarsinah = do see ( jnani-s ) with equal vision ( all the above living entities ).

Lord Krishna uses the word panditah meaning wise or learned, for those who perceive the reality as it is and beholds the nature of the atma or soul equally in all beings. From a Brahmin endowed with spiritual knowledge and a cow the best of all animals…

Slokam- 17. ( Those whose illusions are dispelled by knowledge, who are endorsed with spiritual intelligence, who meditate on the inner self, whocse faith is fixed and who have taken complete shelter of the Ultimate Truth attain liberation from the material existence. )

Slokam-16. ( When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime. )

jnanena tu tadajnanam yesham nasitamatmanah,

teshamadityavat jnanam prakasayati tatparam.

tu atmanah jnanena = however, with atma-jnanam ( knowing-Self ),

yesham tat ajnanam = whose that ajnanam (ignorance);

nasitam = is destroyed (removed);

tesham jnanam = jnanam (knowledge) to them;

adityavat = just like Sun;

tat param = that supreme Consciousness;

prakasayati = is enlightened. ( revealed / disclosed ).

Here Lord Krishna is emphasising that persons whose spiritual knowledge has become awakened do not become deluded in the material existence. They are able to discriminate between the mundane material knowledge and the divine spiritual knowledge by knowledge of the atma or soul and knowledge of the Suprem…

Slokam-15. ( The Omnipresent, Ultimate Consciousness, the Lord never accepts the sins nor either virtues of anyone; actual knowledge is enveloped by ignorance and because of that the living entities are deluded. )

Slokam- 14. ( The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature. )

na kartrtvam na karmani lokasya srjati prabhuh,

na karmaphalasamyogam svabhavas tu pravartate.

prabhuh lokasya kartrtvam = Lord in this world doershi bhava;

na srjati = that is creation never done;

karmani ( na srjati ) = activities also not creating;

karma-phala-samyogam na = never create the results of activities,

svabhave tu pravartate = nature is acting ( prakrti is doing all the above said and not Lord ).

It was stated previously that the renunciate is not bound to reactions due to lack attachment but the ignorant desiring rewards are bound to reactions due to attachment. But who is virtuous and who is sinful wh…

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